DUKE 
UNIVERSITY 


LIBRARY 


MCATIOiV 

I  I     i,  ,  \ 

LI  A  I 

PRITCHARD, 

I  S5U. 


THE  SUBSTANCE 

OF 

AN  ADDRESS, 

IN  VINDICATION 
OF    THE    ORDER    OP  THE 

SONS  OF  TEMPERANCE, 

DELIVERED  IN 

FAYETTEVILLE,  JT.  C, 

BY 

REV.  C.  H.  PRITCHARD, 

March  26th,  1850. 

Published  by  Lafayette  Division  No*  »• 


FAYETTE VILLE: 

WILLIAM    M.     BAYNE,  PRINTER. 

1S50. 


CORRESPONDENCE* 


FAYETTEVILLE,  April  8th,  1850. 

Rev.  C.  H.  Pritchard, 

Respected  Brother:  At  a  meeting  of  Lafayette  Division,  the  un- 
dersigned were  appointed  a  Committee  for  the  purpose  of  soliciting  a  copy 
of  the  Address  delivered  by  you  on  the  26th  of  March.  In  consideration  of 
the  success  attending  the  refutation  of  the  various  objections  urged  against 
the  Order,  we  deem  the  publication  of  your  Address  of  superlative  import- 
ance, and  its  circulation  productive  of  results  beneficial  to  the  Order. 
Hoping  that  you  will  yield  to  our  solicitations, 

We  remain  yours  fraternally, 
in  L.  P.  &  F., 
JOHN  C.  THOMSON,  ) 
JOHN  S.  RABOTEAU,  >  Committee. 
S.  J.  HINSDALE,  S 


FAYETTEVILLE,  April  15th,  1850. 
Dear  Brethren  :  I  received  your  note  of  the  8th,  containing  a  re- 
quest, (as  a  committee  of  Lafayette  Division  of  the  Sons  of  Temperance,  No. 
2,)  of  a  copy  of  the  address,  delivered  on  the  evening  of  the  26th.  Allow 
me  to  tender  to  you,  and  through  you  to  the  Division,  my  thanks  for  the 
honor  conferred  on  me,  in  making  the  request.  It  is  with  a  great  deal  of 
diffidence  I  comply  with  the  request,  not  being  accustomed  to  write  for  the 
public  eye.  I  cannot  promise  you  that  you  will  find  it  precisely  the  same 
as  it  was  delivered  extemporaneously — there  will  appear  some  subtractions 
and  additions.  I  hope,  however,  that  it  will  meet  with  your  approbation, 
and  though  decidedly  overrated  by  you,  its  publication  may,  in  some  mea- 
sure, contribute  to  the  promotion  of  the  cause,  whose  interest  lies  so  near 
your  hearts.  Yours,  in  L.  P.  and  F. 

C.  H.  PRITCHARD. 

To  J.  C.Thomson,  J.  S.  Raboteau, 

and  S.  J.Hinsdale,  Committee. 


ADDRESS 


Worthy  Patriarch  :  In  compliance  with  a  request  made 
by  Lafayette  Division,  No.  2,  Sons  of  Temperance,  of  this  place, 
I  appear  before  you  and  this  large  and  respectable  audience  as  an 
advocate  of  the  Temperance  cause;  and  especially  of  the  Order  re- 
cently established  for  the  promotion  of  Temperance,  of  which  you 
and  many  others  present,  with  myself,  have  the  honor  of  being 
members,  styled  the  M  Sons  of  Temperance."  The  present  age 
has  been  appropriately  denominated  an  age  of  improvement* 
many  valuable  inventions  have  been  made  promotive  of  man's  in- 
terest. Among  them  stands  prominent  the  Order  we  advocate. 
Being  of  comparatively  recent  origin,  and  but  little  known  to 
many,  there  are  several  questions  which  naturally  and  properly 
arise  in  the  mind  respecting  it,  such  as,  What  are  its  objects?  Are 
they  good  ?  What  are  its  facilities  for  the  accomplishment  of  these 
objects?  Are  they  adequate?  Are  there  any  objections  urged 
against  it?  Are  they  of  sufficient  validity  to  render  it  unworthy 
of  confidence,  and  deserving  reprehension?  We  therefore  pro- 
pose to  arrange  the  remarks  we  may  make,  under  these  three  gen- 
eral divisions,  1st.  The  objects  of  the  Order — that  they  are  good. 
2d.  The  adaptedness  of  the  Order  to  the  accomplishment  of  these 
objects.  3d.  The  objections  commonly  urged  against  it,  and 
their  invalidity* 

1st.  The  objects  of  the  Order,  and  that  they  are  good  :  The 
mere  statement  of  the  objects  will  convince  any  one  that  they  are 
good.  They  are  declared  in  the  preamble  which  accompanies  our 
Constitution  and  By-Laws,  which  reads  thus: 

"  We  whose  names  are  annexed,  desirous  of  forming  a  Society  to  shield 
us  from  the  evils  of  intemperance,  afford  mutual  assistance  in  case  of  sick- 
ness, and  elevate  our  characters  as  men,  do  pledge  ourselves  to  be  governed 
by  the  following  Constitution  and  By-Laws." 

I  do  not  purpose,  at  this  time,  dwelling  on  all  the  objects 
therein  expressed,  as  time  will  not  admit,  but  chiefly  on  the  one 
first  mentioned,  which  is  the  primary  one:  •«  To  shield  ourselves 
against  the  evils  of  intemperance."  This  implies  that  intemper- 
ance exists;  that  it  is  productive  of  evils;  that  we  are,  to  some  ex- 
tent at  least,  exposed  to  its  evils.  That  intemperance  does  exist, 
daily  observation#lwill  prove-  That  it  is  productive  of  evils  is 
equally  clear-  It  may  be  styled,  with  as  much  propriety  as  is 
the  love  of  money,  -'the  root  of  all  evil — a  root  from  which  all 
kinds  of  evjl  spring.     Intemperance  is  injurious  to  man  in  a  pecu- 


4 


niary  sense  :  It  draws  heavily  upon  his  purse,  in  numberless  in- 
stances exhausts  it,  to  supply  him  with  intoxicating  liquors;  leads 
to  idleness  and  prodigality  in  various  ways;  both  of  which  tend  to 
poverty;  in  proof  of  which,  many  who  were  once  in  good  circum- 
stances are  now  destitute  of  the  necessary  comforts  of  life.  It  is 
injurious  in  a  physical  sense:  it  gives  rise  to  numerous  diseases — 
undermines  the  constitution  and  renders  medical  aid  inefficient,  so 
that  it  may  be  said  of  many  intemperate  persons,  as  it  is  said  of 
"  bloody  and  deceitful  men,''  they  **  shall  not  live  out  half  their 
davs."  It  is  injurious  in  an  intellectual  sense  :  It  promotes  a  ne- 
glect of  intellectual  culture;  leads  to  intellectual  inertness;  renders 
the  mind  imbecile,  and  frequently  so  impairs  it  as  to  render  it  little 
else  than  a  wreck.  It  is  injurious  in  a  moral  and  religious  sense: 
It  is  the  parent  of  all  kinds  of  vices — proves  in  many  instances  an 
inseparable  barrier  to  his  repentance  and  conversion:  and  being 
injurious  in  this  respect,  proves  to  be  injurious  throughout  eternity, 
for  it  is  one  of  the  works  of  the  flesh,  and  '*  they  which  do  such 
things  shall  not  inherit  the  kingdom  of  God'';  and  if  excluded  from 
heaven,  must  be  confined  forever  in  hell,  "where  the  worm 
dieth  not,  and  the  fire  is  not  quenched." 

The  injurious  effects  of  intemperance  are  not  confined  to  the 
intemperate  man.  Has  he  a  family  ?  his  wife  and  children  also 
suffer.  Is  he  injured  in  a  pecuniary  sense?  so  are  they.  Fre- 
quently are  they  poor,  and  destitute  of  food  and  raiment  conveni- 
ent for  them.  Is  he  injured  in  a  physical  sense?  so  in  some  in- 
stances do  his  children  inherit  from  him  enfeebled  constitutions, 
which  give  way  to  diseases,  either  engendered  or  to  which  they 
are  otherwise  exposed,  and  they  are  hastened  to  a  premature 
grave.  Is  he  injured  in  an  intellectual  sense?  so  are  his  children, 
through  want  of  interest,  or  means,  the  cultivation  of  their  minds 
is  neglected,  and  they  grow  up  in  idleness  and  ignorance,  objects 
of  pity,  and  more  frequently  of  contempt.  Is  he  injured  in  a  moral 
and  religious  sense?  so  likewise  are  his  children,  and,  frequently, 
his  wife.  They  walk  in  his  footsteps — acquire  a  taste  for  intoxi- 
cating liquor  in  early  life.  Their  moral  training  is  neglected; 
they  grow  up  slaves  to  all  manner  of  vices,  and  meet  with  the 
same  unhappy  results  throughout  eternity.  Not  only  does  his 
family  suffer,  but  society  also,  negatively,  in  losing  those  benefits 
which  would  have  resulted  from  his  industry,  the  exercise  of  his 
intellectual  capacities,  and  the  influence  of  his  wholesome  counsel 
and  example.  Positively,  from  the  influence  of  his  baneful  ex- 
ample, exerted  directly  by  himself,  and  indirectly  through  his 
children. 

Intemperance  is  unquestionably  a  source  of  many  and  serious 
evils.  9ur  preamble  presupposes  also  that  we  are  exposed  to 
these  evils.  Hence  the  importance  of  a  shield.  That  we  are  ex- 
posed to  intemperance  and  its  evils,  is  manifested  from  the  follow- 
ing considerations:  Men  make,  buy,  sell,  and  use  intoxicating 
liquors  as  a  beverage.  There  are  fountains,  reservoirs,  and 
streams  of  intoxicating  liquors  to  which  men^have  access;  and 
there  are  strong  temptations  to  drink.  They  are*  taught  that  they 
may  drink  moderately,  with  impunity;  that  they  have  power  to 
control  themselves.  They  are  entreated  to  drink — troubles  come 
upon  them — it  is  an  easy  way  to  be  merry—to  bid  dull  care  be- 


5 


gone,  A  thirst  for  it  is  soon  induced,  and  the  man  forms  the  habit 
of  drinking  to  excess,  which  he  finds  exceedingly  difficult  to  over- 
come. He  is  a  slave  to  the  tyrant,  and  suffers  the  horrid  evils 
above  mentioned.  Man  being  exposed,  there  is  need  of  a  shield, 
which  leads  us  to  notice,  as  is  implied  in  our  preamble, 

2d.  The  adaptedness  of  the  Order  as  a  shield  against  the  evils 
of  intemperance.    This  it  does  by  shielding  us  against  intemper- 
ance, the  cause  of  the  evils.     We  argue  the  adaptedness  of  the 
Order,  first,  from  the  suitableness  of  the  pledge,  whjch  »s  as  fol- 
lows:   "No  brother  shall  make,  buy,  sell,  or  use  as  a  beverage, 
any  spiritous  or  malt  liquors,  wine  or  cider."    This  pledge  is  a 
comprehensive  one;  guarding  every  point  through  which  intemp- 
erance may  arise.    Surely,  if  a  man  neither  makes,  buys,  sells, 
or  uses  as  a  beverage,  intoxicating  liquors,  he  will  be  effectually 
shielded  against  intemperance  and  its  evils.    But  the  pledge  taken 
must  be   kept,  to  answer  the   purpose.    We  therefore  proceed 
to  show  the  probabilities^  not  to  say  the  certainty  of  one's  keeping 
it  when  taken.    The  solemn  and  impressive  manner  in  which  it  is 
administered,  forcibly  picturing  to  the  mind,  not  to  the  eye,  (as 
some  suppose,)  the  evils  of  intemperance.    His  honor  as  a  man  is 
at  stake,  having  pledged  his  honor  as  a  man  to  keep  it.    The  fre- 
quency of  the  meetings — the  appropriate  manner  in  which  they 
are  conducted — a  regular  weekly  examination  into  the  character 
of  the  members,  on  this  subject  :    Has  any  brother  violated  his 
pledge?  is  one  of  the  questions  asked.    It  is  made  the  duty  of  a 
brother  to  report  a  guilty  brother,  should  his  guilt  be  known  to 
him;  for  the  neglect  of  which  he  is  subject  to  a  fine.    At  these 
meetings  there  are  suitable  addresses  delivered,  calculated  to  keep 
alive  and  increase  his  temperance  zeal.  If  he  attends  punctually 
to  the  meetings,  ('which  he  is  required  to  do  when  it  does  not  in- 
terfere with  his  business  or  the  prior  claims  of  his  family,)  he  will 
not  fail  to  leave  the  Division  room  strengthened  in  his  purpose  to  be 
faithful.  Besides,  he  has  a  pecuniary  interest  at  stake:  he  has  paid 
his  initiation  fee,  his  weekly  dues;  he  is  entitled  in  case  of  sickness 
to  a  weekly  benefit  of  three  dollars.   In  case  of  b]s  death,  a  funeral 
benefit  of  thirty  dollars.    In  case  of  the  death  of  his  wife,  fifteen 
dollars;  all  of  which  he  forfeits  if  his  pledge  is  broken.  The  bene- 
fits he  realizes,  from  being  sober;  his  honor  as  a  man;  this  pecu- 
niary advantage  is  worth  more  than  a  glass  of  liquor.    It  is  pro- 
bable that  in  time  of  temptation  he  will  resist*    Lastly,  but  not 
least,  prayer  is  offered  to  Almighty  God  for  his  assistance;  a  Chap- 
lain is  appointed  quarterly,  whose  duty  it  is  to  open  the  meeting 
with  reading  the  Scriptures  and  prayer,  and  close  with  the  bene- 
diction.   The  blessing  of  God  has  attended  us.    The  adequacy  of 
our  institution  has  been  proven  in  numerous  instances  in  which 
the  most  abandoned  drunkards  have  been  reformed,  and  continue 
so  to  the  present  time;  and  there  is  no  necessity  for  their  becom- 
ing again  entangled  with  the  yoke  of  bondage  from  which  they 
have  been  set  free.    It  is  said  that  we  are  inadequate,  because 
seme  have  fallen.    By  no  means:  their  shield  was  all  sufficient 
had  they  continued  to  use  it.    It  would  have  defended  them,  but 
they  let  it  fall;  the  fault  was  their  own,  not  the  Order's.    It  does 
not  argue  the  inefficiency  of  the  Church,  or  the  grace  of  God,  when 
one  backslides;  these  are  not  at  fault,  but  the  individual,  who, 


6 


through  unfaithfulness,  renders  them  ineffectual.  Nor  should  the 
Order  of  the  Sons  of  Temperance  be  deemed  inadequate  because 
it  is  unsuccessful  in  some  instances.  We  are  then  well  adapted 
to  the  accomplishment  of  the  end  we  have  in  view. 

3d.  The  objections  commonly  urged  against  us,  and  their  in- 
validity. It  is  no  argument  against  us  that  objections  are  urged, 
unless  it  can  be  shown  that  they  are  valid;  for  who  had  more  ob- 
jections urged  against  him  than  our  Saviour?  What  has  been  more 
opposed  than  Christianity?  Yea,  an  institution  is  rather  to  be  sus- 
pected that  is  allowed  to  pass  unobjected  to.  "  Wo  unto  you," 
said  Jesus,  "when  all  men  speak  well  of  you."  Nor  should  an  in- 
stitution be  discountenanced,  even  though  it  were  not  free  from  ob- 
jections, when  its  ends  are  laudable,  and  the  good  it  accomplishes 
greatly  overbalances  the  evils  that  might  incidentally  follow, 
through  the  perverseness  of  human  nature  or  the  ignorance  of  man. 
Should  the  use  of  the  steam  engine  be  abandoned  because  evil  re- 
sults have  followed  its  use  ?  By  no  means.  These  evils  are  not 
necessary;  arising  in  most  instances  from  carelessness;  and  the 
great  benefits  growing  out  of  its  use,  outweigh  the  evils  that  fol- 
low. Nor  should  the  Sons  of  Temperance  be  repudiated  should 
there  be  found  objections,  though  they  be  real,  existing  against  the 
Order,  if  they  are  not  of  a  serious  character.  We  do  not  claim  to 
be  perfect;  we  claim  to  be  an  institution  having  accomplished,  and 
still  accomplishing,  great  good  in  the  world;  and  destined,  by  the 
blessing  of  God,  if  its  friends  are  faithful,  to  accomplish  much 
more.  May  it  be  with  us  as  it  was  said  of  the  Israelites — "The 
more  they  were  persecuted,  the  more  they  multiplied  and  grew." 
The  first  class  of  objections  urged  against  us  that  we  shall  notice, 
are  those  urged  against  our  pledge.  As  we  deem  this  to  be  our 
stronghold — a  vital  part— the  foundation  of  our  glorious  fabric — 
we  must  guard  it  as  well  as  we  may  be  able. 

1st.  It  is  objected  by  the  manufacturer  of  spirits,  that  we  in- 
terfere with  his  pecuniary  interests;  he  canuotjoin;  what  shall  he 
do  with  his  grain  and  fruit  if  he  does  not  convert  them  into  spirits? 
We  reply,  sell  them.  But  it  is  so  difficult  to  get  them  to  market. 
Not  so  difficult  as  you  suppose.  Not  as  difficult  as  formerly. 
Steamboats  are  plying  up  and  down  our  rivers;  railroads  and 
plank  road9  are  being  constructed  through  our  country,  which  are 
comparatively  cheap  and  speedy  means  of  transportation;  or,  if 
you  prefer,  raise  horses,  cattle,  hogs,  sheep,  chickens,  ducks,  and 
turkeys  for  market;  they  would  find  ready  sale,  and  be  profitable. 
Why  aie  wc  dependent  upon  other  sections  of  the  country  for  many 
of  these,  when  there  is  so  much  grain  and  fruit  in  our  own?  There 
is  no  necessity  at  all,  that  your  productions  should  be  converted 
into  intoxicating  liquors,  spreading  intemperance  and  its  ho9t  of 
evils  abroad  in  our  land;  a  livelihood  can  be  made  without  it. 

Ye  brought  nothing  into  this  world,  it  is  certain  ye  can  carry 
nothing  out;  having  food  and  raiment,  let  us  therewith  be  content." 

"Love  of  money,  the  root  of  all  evil,"  is  at  the  bottom  of  this 
objection,  and  should  be  enough  to  render  it  invalid.  You  had 
better  live  and  die  poor  than  be  rich  at  the  expense  of  others; 
which  will  be  the  case  if  you  become  rich  by  making  and  selling 
intoxicating  liquors. 

2d.  The  retailer  of  spiritous  liquors  objects  to  the  pledge  on  the 


"4 


same  ground.  He  cannot  join;  he  would  not  have  the  manufac- 
turing of  it  stopped;  he  would  not  have  persons  cease  to  buy  or 
use  it;  he  could  not  then  sell;  it  would  interfere  much  with 
his  pecuniary  interests.  He  finds  it  a  lucrative  business;  he  is 
violently  opposed.  He  would  lose  much  if  this  pledge  were  gen- 
erally taken  and  kept?  We  would  reply  that  there  is  no  necessity 
for  your  selling  the  article;  you  can  make  a  living  in  a  much  more 
genteel,  respectable,  and  honorable  manner;  a  manner  much  more 
agreeable;  for  surely  it  cannot  be  very  agreeable  to  have  a  parcel 
of  drunkards  around  you.  This  you  evince  by  being  the  first  one 
to  turn  them  out  of  doors  when  they  get  drunk — and  much  more 
conscientiously;  for  surely  you  are  not  without  compunctions  of 
conscience  in  dealing  out  to  man  that  which  is  so  pernicious  in  its 
effects,  both  as  it  respects  this  world  and  that  which  is  to  come. 
You  had  better  never  have  a  fortune,  than  have  it  at  the  expense  of 
ruining  others.  You  had  better  live  poor,  than  bring  upon  you  the 
curses  of  broken-hearted  widows  and  orphans,  yea,  than  the  curse 
of  God  pronounced  against  him  who  putteth  the  bottle  to  his  neigh- 
bor's mouth;  or  the  wo  pronounced  against  him  of  whom  the  of- 
fence cometh.  You  are  indirectly  culpable  for  all  the  offence^ 
committed  by  the  drunkard,  when  intoxicated  through  your  in- 
strumentality. It  would  be  decidedly  to  your  interest  to  take 
this  pledge  to  which  you  so  much  object.  If  you  will  not,  it 
would  be  well  for  you^if  all  others  were  to^tJ4u4{ui^>ou  to  cease 
its  traffic.  There  is  no  necessity  for  it;  you  should  abandon  it 
at  once. 

3d.    The  consumer  objects  to  the  pledge.    He  would  drink, 
and  therefore  he  would  not  have  the  making  and  selling  of  it  to 
cease.    He  pleads  for  its  use;  and  as  long  as  persons  use  it,  there  . 
will  be  found  those  who  love  money  so  much  that  they  will  make 
and  sell  it,  notwithstanding  the  evils  that  will  follow. 

These  objectors  take  high  ground;  they  declare  that  total  ab- 
stinence is  unscriptural.  We  deny  the  charge  and  demand  the 
proof.  And  what  is  it  ?  Why  .the  scriptures  speak  of  persons 
who  drank.  True;  but  does  that  make  it  scriptural  to  drink?  or 
unscriptural  to  totally  abstain?  The  scriptures  speak  of  drunk- 
ards, murderers,  adulterers,  thieves,  and  liars;  are  these  things 
therefore  scriptural  ?  No — they  speak  of  these  as  objectionable  ; 
so  they  do  of  the  use  of  spirits.  It  is  said,  "  Look  not  upon  the 
wine  when  it  is  red;  when  it  giveth  its  color  in  the  cup;  when  it 
moveth  itself  aright;  at  the  last  it  biteth  like  a  serpent  and  stingeth 
like  an  adder."  It  is  also  said,  44  Wine  is  a  mocker,  and  strong 
drink  is  raging,  and  he  is  unwise  that  is  deceived  thereby."  It 
was  enjoined  upon  the  Priests,  in  performing  their  official  duties, 
to  abstain  from  wine.  It  was  enjoined  upon  the  Nazarites,  during 
their  separation,  to  totally  abstain  from  the  use  of  wine.  The  in- 
struction given  to  Lemuel  was,  44  It  is  not  for  kings,  O  Lemuel* 
it  is  not  for  kings  to  drink  wine,  nor  for  princes,  strong  drink;  lest 
they  drink  and  forget  the  law,  and  pervert  the  judgment  of  any  of 
the  afflicted."  It  is  said  by  those  who  plead  for  the  use  of  spirits, 
that  St.  Paul  urged  Timothy  to  use  no  longer  water,  but  wine. 
True;  but  mind,  it  was  take  a  Utile  wine,  and  the  reason  was  for 
his  44  stomach  s  sake  "  and  his  44  often  infirmities  ";  in  a  word,  as 
a  medicine,  as  a  tonic;  giving  no  countenance  to  the  use  of  it  as 


ft  beverage.  The  scriptures  speak  of  those  who  totally  abstained 
in  high  terms:  the  Nazarites — the  Rechabites — John  the  Baptist. 
To  prove  that  total  abstinence  is  unscriptural,  the  objectors  must 
show  that  the  scriptures  forbid  total  abstinence,  and  make  it  ob- 
ligatory  upon  men  to  drink  intoxicating  liquors,  which  they  can- 
not do. 

2d.  The  objectors  urge  that  there  is  no  necessity  for  being  so 
stringent;  persons  might  be  allowed  to  indulge  in  the  moderate 
use  of  it.  We  reply  that  it  is  necessary  to  totally  abstain,  first, 
because  it  is  the  only  way  to  reform  the  drunkards.  If  they  allow 
themselves  to  use  it  at  all,  they  will  go  to  excess.  Our  object  is 
in  part  to  reform  them.  Secondly,  it  is  the  surest  way  to  keep  per- 
sons from  becoming  drunkards.  All  drunkards  have  been  made 
so  by  drinking  moderately  at  first;  an  insatiate  thirst  is  formed, 
and  they  rush  headlong  into  intemperance.  But  it  is  urged  there 
is  no  necessity  for  it;  men  can  control  themselves.  Whether 
there  is  necessity  for  it  or  not,  does  not  alter  the  case;  it  is  an 
incontrovertible  fact,  that  men  by  this  means  become  drunkards; 
and  the  very  reason  urged  why  there  is  no  necessity  for  it,  is  one 
treason  why  so  many  are  ensnared.  "  Men  can  govern  them- 
selves"! they  presume,  upon  their  strength,  which  proves  to  be 
perfect  weakness.  Better,  much  better,  that  men  felt  they  were 
weak,  and  in  danger  of  being  overcome;  and  that  the  safe  course 
i  \  *%\v  was  total  ab&inendfe'.^  All  men  are  more  or  less  in  danger  who  do 
■t  not  totally  abstain;  there  are  so  many  sources  of  temptation  to 
which  they  are  exposed,  which  lays  them  to  a  greater  or  less  degree 
liable  to  be  overcome.  Persons  who  drink  are  not  content  to 
drink  alone,  and  use  all  kinds  of  stratagems  to  induce  others  to 
»    join  them. 

Before  we  dismiss  this  objection,  as  the  objector  has  made  an 
appeal  to  the  scriptures  to  justify  the  use  of  intoxicating  liquors, 
we  will  offer  some  additional  reasons,  deducible  from  the  scrip- 
tures, in  favor  of  total  abstinence.  The  scriptures  would  certain- 
ly condemn  a  steward  for  wasting  his  Lord's  goods :  we  are  the 
stewards  of  the  Lord;  the  money  we  have,  if  honestly  obtained, 
is  from  Him.  He  requires  of  us  an  improvement  of  this  talent. 
We  are  certainly  wasting  it  if  we  spend  it  for  intoxicating  liquors 
to  be  used  as  a  beverage;  for  no  one  is  so  presumptuous  as  to  urge 
that  its  use  is  necessary  in  this  respect;  nor  can  it  be  urged  as 
innocent.  If  the  above  be  the  true  state  of  the  case  ;  if  the  un- 
profitable servant  who  hid  his  Lord's  money,  was  condemned  for 
not  improving  it,  how  much  more  culpable  is  the  one  that  wastes 
it  in  spending  it  for  that  which,  to  say  the  least,  is  unnecessary  ? 
We  are  taught  to  ♦*  abstain  from  all  appearances  of  evil."  How- 
ever innocent  the  use  of  intoxicating  liquors  may  have  appeared  in 
times  past,  it  certainly  has  the  appearance  of  evil  now,  and  very 
justly  so;  for  the  use  of  it  as  a  beverage  tends  to  excess,  the  result 
of  which  is  evil. 

The  scriptures  enjoin  harmlessness.  Persons  who  drink  spirits 
as  a  beverage,  do  harm  by  precept.  They  invariably  urge  in  justi- 
fication of  their  course,  that  there  is  no  harm  in  it  if  used  in  mod- 
eration, and  entice  others  to  drink  with  them.  Their  example  is 
injurious.  Others  listening  to  their  reasoning  and  entreaties, 
and  imitating  their  example,  have  become  intemperate.    These  so- 


9 


called  moderate  drinkers  have  been  the  means  of  making  many 
immoderate  ones.  The  scriptures  also  enjoin  us  to  b«  useful.  A 
man,  by  totally  abstaining,  may  do  a  great  deal  of  good  in  reform- 
ing the  drunkard,  and  preventing  those  that  are  tending  to  drunk- 
enness, from  becoming  'drunkards.  He  will  inculcate  total  ab- 
stinence, and  his  teachings  will  have  some  effect;  sustained  by  a 
corresponding  example.  It  is  in  vain  that  you  urge  total  absti- 
nence upon  others,  when  you  indulge  yourself  in  the  use  of  intoxi- 
cating liquors  as  a  beverage.  The  scriptures  teach  us  to  deny 
ourselves  even  of  that  which  is  innocent  in  itself,  if  the  indulgence 
will  have  an  injurious  effect  upon  others,  in  making  them  offend. 
44  If  eating  meat,"  says  the  Apostle  Paul,  44  maketh  my  brother  to 
offend,  I  will  eat  no  more  meat  while  the  world  standeth."  How 
much  more  is  it  our  duty  to  totally  abstain  from  the  use  of  spirits 
as  a  beverage,  if  by  its  use  our  fellow  creatures  are  made  to  offend, 
of  which  there  is  a  strong  probability,  being  influenced  by  our 
precept  and  example  in  using  spirits  as  a  beverage;  we  should,  as 
we  have  opportunity,  do  good  unto  all  meu.  Here  is  an  oppor- 
tunity of  doing  good — totally  abstain  yourself — it  will  do  you  no 
harm;  it  may  do  others  good — unite  with  us — you  may  influence 
others  to  do  the  same;  and  will  you  not  make  a  little  sacrifice  in 
kope  of  doing  much  good? 

2d.  It  is  urged  as  an  objection  to  us,  that  we  wear  a  regalia  and 
march  in  procession.  This,  to  say  the  most  of  it.  is  a  very  trivial 
objection;  and  should  have  no  weight  against  the  Order,  even  if  a 
good  reason  could  not  be  assigned  for  the  practice,  as  the  objects 
of  the  institution  are  so  laudable.  The  regalias  are  not  very  gaudy 
or  expensive.  Custom  has  made  it  a  law  for  all  societies,  nearly, 
to  wear  their  badges  of  distinction.  In  our  colleges,  there  are 
literary  societies  which  have  their  badges;  our  military  companies 
have  their  appropriate  uniforms.  Where  is  the  impropriety  of 
this  gallant  band,  united  together  in  waging  a  war  of  extermina- 
tion against  intemperance,  wearing  their  badge  of  distinction  ? 
There  is  also  call  for  this,  owing  to  the  privacy  of  our  plan  of  re- 
ceiving members:  many  would  not  be  known  as  Sons  of  Temper- 
ance, and  their  influence  would  be  lost  to  the  good  cause,  if  it  were 
not  for  their  appearing  on  an  occasion  like  this,  clothed  in  their 
regalia.  You  have  not  to  ask  who  is  on  the  side  of  temperance; 
look  for  yourselves  and  see.  True,  there  are  some  who  are  in 
favor  of  temperance,  that  are  not  with  us;  but  their  zeal  is  not  of 
the  right  stamp,  or  they  would  unite  with  us,  and  manfully  co- 
operate in  the  struggle  against  intemperance.  As  to  the  march- 
ing in  procession,  what  objection  can  there  be  in  this?  We  have 
funeral  processions — Fourth  of-July  processions — May-day  pro- 
cessions— military  processions — no  objection  is  urged  to  these; 
they  are  proper  and  expedient.  Where  then  is  the  impropriety  of 
the  Sons,  marshalled  and  equipped  with  the  emblems  of  their 
Order,  their  banners  unfurled,  with  appropriate  music,  marching 
from  their  Division  room  to  the  place  appointed  for  the  delivery  of 
a  temperance  address?  I  can  see  no  validity  in  the  objection 
i  urged.    The  place  must  be  reached  in  some  way;  why  not  in  this? 

It  is  done  decently  and  in  order. 

3d.  It  is  urged  as  an  objection,  that  we  are  on  a  par  with  the 
Masons  and  Odd  Fellows.    The  design  of  this  objection  is  to  direct 


10 


the  prejudices  existing  in  the  minds  of  many  against  these  institu- 
tions, against  us;  and  thereby  impede  our  progress.  There  is  a 
strong  presumption  against  this  objection:  the  ignorance  of  the 
objector  respecting  that  which  he  certifies  to  be  the  case*  How 
does  he  know  that  we  are  on  a  footing  with  them  ?  He  is  neither 
a  Mason,  Odd  Fellow,  or  Son  of  Temperance.  It  is  an  imagin- 
ing of  his  own.  He  is  disqualified  to  draw  a  comparison  between 
the  institutions,  or  to  make  such  a  declaration  respecting  them, 
being  ignorant  of  them.  They  are  secret  institutions.  A  man  to 
understand  them  correctly,  must  be  associated  with  them.  Be- 
sides, his  objection  is  based  upon  the  presumption  that  these  insti- 
tutions are  really  objectionable,  which,  those  who  know  them  best, 
deny  to  be  the  case.  Whether  they  be  objectionable  or  not,  we 
know  not;  not  being  connected  with  either  of  them.  We  are  not 
here  to  advocate  or  condemn  them.  It  would  be  unscriptural  "to 
speak  evil  of  those  things  which  we  know  not."  This  we  know: 
if  we  be  on  a  par,  they  must  be  very  good  institutions;  much  bet- 
ter than  many  are  wont  to  give  them  the  credit  of  being.  The 
objector,  to  give  validity  to  bis  objections,  must  prove — not  merely 
assume — that  these  institutions  are  objectionable;  also  must  he 
prove — not  simply  assert — that  we  are  similar;  and  that  the  points 
of  similarity  are  objectionable  ones;  to  do  which,  it  will  require  a 
personal  initiation  into  each  of  them,  which  should  he  submit  to, 
judging  from  the  conduct  of  others,  he  will  not  likely  do.  This 
we  are  certain  of:  he  will  find  a  striking  dissimilarity  between  us: 
that  while  we,  as  they,  do  incorporate  charity  in  our  design,  we 
have  an  additional  end  in  view,  viz:  the  promotion  of  temperance, 
which  is  our  primary  object,  and  gives  us  a  decided  preference. 

4th  It  is  urged  as  an  objection,  that  we  are  a  secret  society. 
True,  we  are;  but  not  in  an  objectionable  sense.  The  time  and 
place  of  our  meeting  is  not  concealed;  if  they  were,  there  would 
be  something  suspicious.  We  meet  once  a  week  f every  Monday 
evening)  on  the  street  leading  from  the  Market  toMumford  street. 
The  precise  place  of  meeting  may  be  known  by  the  light  of  a  beau- 
tiful lamp  suspended  near  the  door  of  the  building.  The  objects 
of  our  society  are  not  concealed  ;  if  they  were,  this  would  bean 
additional  ground  of  suspicion;  but  they  are  published  to  the 
world;  our  secrets,  whatever  they  are,  are  not  injurious  either  to 
those  who  are  ignorant  of  them,  or  to  ourselves  who  know  them. 
No  one  has  ever,  or  is  likely  ever,  to  sustain  any  injury  from 
them;  they  are  perfectly  harmless.  They  are  not  useless;  we 
find  them  of  importance,  to  avoid  imposition,  as  does  an  army  its 
countersign  in  time  of  war.  It  is  necessary  that  our  business  be 
conducted  privately,  which  would  be  apparent  from  a  moment's 
reflection.  In  case  of  the  rejection  of  an  applicant,  or  in  the  trial 
of  a  delinquent  brother,  prudence  would  dictate  that  these  things 
should  be  attended  to  privately.  The  mere  fact  that  we  have 
secrets,  cannot  be  objectionable,  unless  it  can  be  shown  that  evil 
will  follow  from  them.  Every  man  has  his  secrets;  every  family 
their  secrets;  every  merchant  his  private  mark;  churches  their 
secret  councils;  every  government  its  secret  councils.  Those  that 
fear  the  Lord  have  his  secrets,  revealed  only  to  them  by  virtue 
of  their  beine:  initiated  by  repentance  and  faith  into  the  grace  of 
God.    Heaven  has  its  secrets.    **It  doth  not  yet  appear  what  we 


1 1 


shall  be."  It  is  represented  as  "glory  to  be  revealed  in  the  people 
of  God."  The  Apostle  Paul  "heard  unspeakable  words,  which 
were  not  lawful  for  a  man  to  utter."  These  secrets  are  not  ob- 
jectionable; they  are  both  expedient  and  lawful;  so  jjvith  the 
secrets  of  the  Sons  of  Temperance.  Besides  our  secrets  afe  not 
ttndis  cover  able;  we  are  willing  and  anxious  to  reveal  them  to  you, 
provided  there  is  no  bar  of  immoral  conduct  to  render  you  unwor- 
thy of  initiation.  44  Our  gates  are  only  closed  to  the  unworthy." 
Are  you  willing  to  take  the  pledge?  to  take  stock  in  our  mutual 
insurance  company  by  paying  your  initiation  fee  and  weekly  dues? 
apply  to  some  brother  to  recommend  you,  and  we  will  admit  you 
to  all  our  secrets;  and  if  you  find  anything  objectionable,  you  can 
withdraw.  Stress  is  laid  upon  our  being  a  secret  society.  This 
so  far  from  strengthening,  weakens  the  objection,  as  our  secrets 
are  harmless.  A  society  implies  two  or  more  persons  united. 
Our  society  requires  not  less  than  nine.  A  secret,  held  by  a 
society,  approximates  towards  publicity  in  proportion  to  its 
numerical  increase;  and  if  persons  would  allow  us  to  accomplish 
our  wishes,  we  would  incorporate  the  world  into  our  society,  and 
thus  make  our  secret  universally  known,  which  would  be  very  • 
desirable,  as  it  would  make  the  world  temperate.  Do  not,  after 
this,  offer  any  more  complaints  that  we  have  secrets.  If  they  re- 
main secret  to  you,  it  is  your  own  fault. 

It  is  urged  that  we  are  inveighing  against  the  government. 
There  have  been  secret  societies  which  have  done  this.  All  this 
may  be  true  ;  but  does  it  follow  that  this  is  our  object?  We  deny 
the  charge,  and  call  for  proof.  There  is  just  none  at  all  forth 
coming.  It  is  only  an  imagining  of  our  enemies  which  they  them- 
selves do  not  believe.  We  have  direct  proof  to  the  contrary:  one 
of  our  By-Laws  forbids  the  introduction  of  any  subject  of  a  politi- 
cal or  sectarian  nature  before  the  Division.  Have  we  not  as  wor- 
thy citizens,  as  good  patriots,  among  us,  as  are  to  be  found  among 
our  opponents?  I  trow  we  have.  If  you  have  any  suspicion  of 
our  being  dangerous  to  the  peace  of  the  country,  it  is  your  duty  to 
come  and  see  for  yourself  the  steps  we  take  to  injure  the  country. 
And  we  give  you  liberty  to  disclose  all  such  measures  that  you 
may  find  used  among  us. 

5th.  It  is  urged  that  we  are  antagonistic  to  the  Church.  A 
grave  charge  this,  which  we  unhesitatingly  deny,  and  demand  the 
proof;  and  what  is  the  reason  assigned?  That  we  are  a  human 
institution,  attempting  what  the  Church,  a  divine  institution, 
should  accomplish  We  acknowledge  that  the  Church  should  ac- 
complish more  in  this  regard  than  she  does,  but  we  deny  that  be- 
cause we  are  aiming  in  part  at  what  the  Church  aims,  (for*  it  is  only 
in  part  that  our  objects  are  the  same — the  Church  aims,  and  should 
aim,  at  the  reformation  of  man  from  every  vice  by  a  sound  con- 
version of  heart  to  God — we  aim  directly  and  chiefly  at  his  refor- 
mation from  intemperance,,)  that  we  are  antagonistic.  Then, 
steam  and  wind  must  be  opposed  to  each  other  because  they  are 
both  employed  to  propel  vessels.  Then  the  different  Protestant 
Churches  must  be  opposed  to  each  other,  for  they  are  aiming  at 
the  evangelization  of  the  world.  Then  the  different  companies  of 
a  regiment,  and  the  different  regiments  of  an  army,  must  be  antag- 
onistic, because  they  are  engaged  in  opposing  a  common  enemy* 


12 


Stress  is  laid  upon  our  being  a  human  institution.  We  are  not  a  human 
institution  in  an  objectionable  sense  of  tbat  term  :  we  are  not  human,  antag- 
onistic to  God,  in  the  sense  that  human  nature  is.  We  are  not  opposed  to 
God  ;  our  principles  tend  to  Godliness;  we  are  not  human  in  the  sense  that 
we  are  without  God  ;  He  is  on  our  part ;  we  seek  His  aid  ;  His  blessing  has 
attended  us;  to  Him  we  owe  our  unprecedented  success.  We  repeat  it,  we 
are  not  against  the  Church  ;  we  throw  no  obstacle  in  the  way  of  the  Church's 
operations.  An  institution  that  assists  the  Church  cannot  be  against  the 
Church;  we  have  and  still  do  afford  assistance  to  the  Church.  Men  who 
were  intemperate,  and  neglected  the  preaching  of  the  Gospel,  having  been 
made  sober  through  our  instrumentality,  do  not  now  spend  their  Sabbaths 
at  the  groggery,  the  gambling  table,  and  the  War-room  of  some  tavern;  but 
are  found  at  the  Church  of  God.  If  they  occasionally  attended  before,  their 
minds  were  so  under  the  pernicious  influence  of  spirits,  as  to  unfit  them  for 
receiving  the  truth.  Now,  their  minds  are  clear.  Or  if  they  went  free 
from  the  effects  of  spirits,  and  became  impressed  seriously  upon  the  subject 
of  religion,  they  would  resort  to  the  inebriating  glass  to  drown  their  con- 
victions: but  now  they  have  no  such  alternative;  and  there  is  a  stronger 
probability  that  they  will  be  led  to  the  knowledge  of  the  truth  as  it  is  in 
Christ  Jesus,  and  to  unite  with  the  Church  of  God.  This  is  not  mere 
imagination:  these  results  have  followed  in  many  instances.  As  we  therefore 
assist  the  Church — we  cannot  be  against  the  Church.  Again:  W  ise  and 
worthy  members  of  the  Church  cannot  be  against  the  Church — wise  and 
worthy  members  are  Sons  of  Temperance,  both  among  the  ministry  and 
*  laity.  Have  they  lost  their  attachment  for  the  Church  ?  Would  they  not 
forsake  us  if  they  found  that  we  were  opposed  to  the  Church  ?  They  remain 
and  are  among  our  most  zealous  members;  we  cannot,  therefore,  be  against 
the  Church.  The  spirit  manifested  by  these  objectors,  savors  a  good  deal 
of  the  spirit  exhibited  by  one  of  our  Saviour's  disciples  upon  a  certain  occa- 
sion :  He  saw  one  casting  out  devils  that  followed  not  with  them  ;  he 
informed  the  Lord  that  they  had  forbade  him  because  he  followed  not  them. 
But  Jesus  said,  "forbid  him  not,  for  there  is  no  man  which  shall  do  a 
miracle  in  my  name  that  can  lightly  speak  evil  of  me  ;  for  he  that  is  not 
against  us  is  on  our  part." 

It  is  said  if  we  are  not  directly  and  designedly  against  the  Church,  we 
do,  nevertheless,  indirectly  injure  her.  First,  you  interfere  with  the 
financial  interests  of  the  Church  ;  members  of  the  church  give  to  the  tem- 
perance cause,  and  withhold  their  contributions  from  the  Church.  If  this 
were  really  the  case,  we  would  be  ready  to  condemn  the  person's  conduct, 
but  not  the  institution.  The  tendency  of  the  institution  is  to  make  one 
more  liberal;  as  a  general  rule,  persons  do  not  give  enough  to  charitable 
purposes  ;  they  are  able  to  give  more  than  they  do.  Many  are  illiberal  be- 
cause they  have  not  gotten  in  the  way  of  giving,  by  giving  to  the  temper- 
ance cause;  haying  learned  to  give  more,  the  probability  is  that  they  will 
become  more  liberal  to  the  Church.  The  objection  urged,  reminds  me  of  a 
very  common  one  urged  by  the  stewards  on  some  of  our  Circuits  and  stations, 
relating  to  our  missionary  collections.  They  urge,  "  do  not  press  the  mis- 
sionary cause  too  much.  The  people  will  not  contribute  enough  to  support 
the  gospel  among  themselves."  But  what  is  the  result  ?  Those  appoint- 
ments which  contribute  most  liberally  to  the  missionary  cause,  support  the 
gospel  the  best  among  themselves.  The  tendency  of  the  objection  is  a  bad 
one;  it  would  have  us  confine  our  charities  to  the  church,  and  affords  a  plea 
to  one  who  is  penurious  to  withhold  his  assistance  from  all  benevolent  in- 
stitutions that  are  disconnected  with  the  Church;  yea,  even  to  turn  the 
beggar  from  his  door,  because  he  contributes  to  the  Church,  or  might  not 
be  able  to  do  so  if  he  were  to  assist  him.  It  is  true  that  no  member  of  the 
Church  is  justifiable  in  curtailing  his  contributions  to  the  church  because 
he  contributes  to  the  Sons  of  Temperance,  nor  has  a  Son  ©f  Temperance  an 
excuse  for  it;  he  should  be  the  more  liberal,  because  he  is  assured,  when  he 
is  sick,  of  assistance  ;  or  in  case  of  his  death,  or  that  of  his  wife,  assistance 
to  bury  them.  The  objection  has  no  foundation  in  fact ;  but  is  the  result 
of  one's  imagination.  You  might  as  well  say  that  a  man  should  not  insure 
his  property,  because  he  might  not  give  as  much  to  the  Church.  I  would 
say  insure,  and  he  will  be  the  better  able  to  give.  The  Son  of  Temperance 
insures  his  health,  his  life,  and  that  of  his  wife,  for  an  amount  sufficient  to 
aid  him  if  sick,  and  to  bury  them  in  case  of  death.  I  suppose  that  the  Sons 
of  Temperance  will  be  found  as  ready  to  respond  to  the  call  of  charity  now. 


13 


as  they  were  before  they  became  Sons;  and  more  so  than  (hose  who  spend 
a  good  portion,  if  not  the  whole  of  their  income  lor  intoxicating  liquors. — 
Secondly.  It  is  objected  that  we  indirectly  injure  the  Church,  because 
there  is  a  danger  of  persons  substituting  the  Order  for  the  Church.  We 
know  not  of  such  an  instance  ;  we  are  sure  that  no  such  instruction  is 
given  them  in  the  Division.  It  is  possible  that  some  one  might  do  it,  but 
this  would  be  a  perversion  of  the  institution.  Suppose  some  should  be  so 
silly,  is  this  a  reason  for  abolishing  an  institution  doing,  and  calculated  to 
do  so  much  good  ?  then  might  we  argue  for  the  abolition  of  the  Church,  for 
in  dispite  of  all  the  preaching  to  the  contrary,  there  are  those  found  who 
substitute  the  Church  and  its  forms,  for  vital  religion;  but  the  Church  is 
doing  too  much  good  to  be  abolished  because  some  will  pervert  it.  Nor 
should  the  Order  of  the  Sons  of  Temperance  be  abolished,  though  some 
might  be  so  unwise  as  to  substitute  it  for  the  Church.  Thirdly.  It  is  ob- 
jected that  we  injure  the  Church,  because  there  are  found  members  of  the 
Church  who  are  more  zealous  Sons  than  christians.  This  may  be  the  case. 
We  can  but  lament  that  it  is  the  case;  but  does  it  follow  that  their  want 
of  zeal  arises  from  their  being  Sons?  By  no  means.  If  the  truth  were 
known,  these  members  were  never  as  zealous  as  they  should  be;  that  they 
are  equally  as  zealous  now  as  before  they  became  Sons.  There  are  such 
members  in  all  the  churches  ;  wanting  in  zeal,  they  cannot  be  induced  to 
pray  in  their  families,  or  in  public;  and  it  is  very  well  that  there  should  be 
some  good  field  where  they  will  work  zealously,  and  a  better  one  besides 
the  Church  could  not  be  found  than  the  Sons  of  Temperance.  Until  the 
objector  can  show  that  it  is  the  tendency  of  the  institution  to  diminish 
one's  religious  zeal,  and  that  it  actually  does  it,  we  contend  that  the  objec- 
tion is  invalid.  Fourthly.  It  is  urged  that  we  injure  the  Church  by  taking 
the  glory  from  the  Church.  We  reply  that  the  work  of  merely  effecting  a 
Temperance  reform  does  not  belong  to  the  Church,  her  glory  is  to  effect  the 
conversion  of  the  world.  A  reform  alone  from  intemperance  is  but  a  small 
portion  of  her  work,  as  great  a  work  as  it  is.  Besides,  to  take  the  glory 
from  the  Church  would  imply  that  the  Church  had  effected  the  reforma- 
tion which  is  not  the  case.  Temperance  institutions  have  been  chiefly  in- 
strumental in  it.  This  is  their  appropriate  sphere,  or  it  implies  that  the 
Church  would  certainly  have  accomplished  it,  if  the  Temperance  socie- 
ties had  not  interfered,  which  is  very  questionable;  for  how  tardily  the 
work  of  reformation  went  on,  ere  Temperance  institutions  were  formed; 
yea,  how  rapidly  did  intemperance  spread  and  prevail ;  or  it  implies  that 
we  reject  the  co-operation  of  the  Church,  which  is  not  the  case;  we  are 
glad  to  have  the  members  of  the  different  Churches,  uaited  with  us,  and 
regret  much  that  many  of  them  are  so  backward  in  coming  up  with  us  to 
the  help  of  the  Lord,  against  the  mighty.  Intemperance  would  not  long 
exist  in  our  country,  were  the  Churches  to  give  us  their  countenance  and 
hearty  co-operation;  or  it  implies  that  we  do  not  give  the  Church  the 
credit  due  her  for  the  assistance  she  has  already  rendered.  This  is  not  the 
case.  We  are  happy  to  state  that  there  are  those  both  in  the  ministry  and 
laity  that  have  united  with  us  ;  that  have  and  do  still  render  us  invaluable 
service,  and  we  are  always  ready  to  acknowledge  our  indebtedness  to  them, 
and  hope  that  ethers  will  imitate  their  worthy  example.  If  indeed  you 
are  jealous  for  the  glory  of  the  Church,  leave  it  not  for  others  to  accom- 
plish so  good  a  work  ;  come  and  unite  with  us  and  let  the  Church  at  least 
be  a  sharer  in  the  glory,  or  if  you  please,  adopt  us,  and  take  all  the  glory  ; 
we  care  not  for  that,  so  the  end  we  have  in  view  is  effected  :  a  thorough  and 
permanent  Temperance  reform. 

6th.  It  is  urged  as  an  objection  against  us,  that  we  are  unscriptural. — 
We  are  unscriptural  it  is  said,  because  there  is  no  direct  and  positive  au- 
thority for  our  organization  in  the  scripture.  True  ;  nor  is  there  any  for 
the  formation  of  Missionary,  Bible  and  Tract  Societies,  but  are  they  un- 
scriptural because  this  is  not  the  case  ?  surely  not.  There  is  nothing  in 
the  scriptures  forbidding  or  condemning  their  organization.  There  is 
nothing  in  their  organization  contrary  to  the  spirit  or  letter  of  the  scrip- 
tures, which  must  be  the  case  ere  they  can  be  with  propriety  called  unscrip- 
tural. So  with  the  Order  of  the  Sons  of  Temperance;  they  inculcate  nothing 
unscriptural ;  their  organization  is  not  forbidden,  they  are  not  therefore 
unscriptural.  Besides,  the  scriptures  speak  of  total  abstinence  societies, 
the  NazariUs  and  Rechabites  ;  these  were  not  condemned,  but  rather  ap- 
proved.   It  »  urged  that  we  are  unscriptural  because  we  promote  a  union 


14 


of  the  world  and  the  Church.  The  scriptures  enjoin  us  to  come  out  from 
the  world  and  be  separate.  True, but  they  justify  our  mingling  with  the 
ungodly  for  their  good,  which  did  our  Saviour,  w  hich  the  Pharisees  objected 
to  on  the  same  ground  that  you  urge.  There  is  nothing  transacted  in  the 
Division  contrary  to  Christianity,  or  calculated  to  contaminate  one.  Love, 
Purity  and  Fidelity,  is  our  motto.  No  profane  language  or  immoral  conduct 
is  allowed.  Christians  may  exert  a  happy  influence  upon  the  irreligious, 
by  uniting  with  us,  and  there  is  another  good  arising  from  it,  which  is  de- 
sirable to  be  accomplished.  The  promotion  of  union  between  christian 
denominations.  They  differ  upon  doctrinal  points  which  has  the  effect  of 
producing  too  great  a  separation  between  them;  here  we  can  unite  on  one 
common  platform;  here  we  may  become  acquainted  with  each  other,  and  form 
attachments  for  each  other,  that  do  not  otherwise  exist.  It  is  urged  that  we 
should  not  do  evil,  that  good  may  come.  This  does  not  apply  to  us.  It  is 
doing  good,  not  evil.  Christians  should  have,  and  do  have  a  considerable 
influence  with  men.  and  with  God,  by  their  prayers.  This  influence  should  be 
actively  exerted  in  behalf  of  the  cause  of  Temperance.  Weigh  these  words  : 
««  To  him  that  knovveth  to  do  good,  and  doeth  it  not,  t©  him  it  is  sin." 

7th.  It  is  objected  to  us,  that  we  are  unnecessary.  It  is  stated  that  we 
are  unnecessary,  because  an  individual  may  form  the  resolution  to  totally 
abstain  in  his  own  mind,  without  joining  a  society,  and  signing  a  pledge. — 
This  has  doubtless  been  the  case  in  some  instances;  but  there  are  numerous 
instances  in  which  it  has  failed;  giving  publicity  to  the  resolution  formed, 
affords  additional  strength,  or  leads  a  man  to  exercise  the  strength  he  has. 
The  opinions  of  others  have  a  powerful  effect  upon  men.  The  man  addicted 
to  intemperance,  needs  all  the  aid  he  can  call  into  requisition;  besides, 
being  associated  together  in  a  society,  strengthens  each  other's  purposes,  as 
the  members  of  the  Church  afford  mutual  assistance  to  each  other  in  working 
out  their  salvation.  It  is  vain  for  a  man  to  contend  that  he  can  save  his  soul 
as  well  out  of  the  Church  as  in  it;  nor  can  a  man  addicted  to  intemperance 
resist  the  temptations  to  intemperance  and  live  a  sober  life  as  well  discon- 
nected with  a  Temperance  institution,  as  if  connected  with  it.  Our  object  is 
a  Temperance  reform.  Concentrated  effort  is  requisite  to  effect  it.  Our  foe 
is  too  formidable  to  be  overcome  without  it.  Men  in  war  do  not  meet  a  foe 
single  handed  and  alone  ;  but  they  unite  in  armies,  and  by  concentrated  ac- 
tion they  conquer;  so  must  we.  Christians  could  not  evangelize  the  world 
separately;  hence  the  Church  is  formed,  uniting  their  efforts,  and  accumula- 
ting strength  by  accessions  from  the  world  of  those  whom  they  con- 
quer. They  hope  to  prevail  until  the  kingdoms  of  this  world  have  become 
the  kingdoms  of  God  and  his  Christ.  It  is  said  that  we  are  unnecessary, 
or  the  Lord  would  have  given  some  directions ;  or  at  least  intimation  of  our 
being  expedient.  We  reply,  the  Lord  has  given  no  direction  about  Bible, 
Missionary  and  Tract  Societies,  yet  the  church  has  found  them  expedient 
and  necessary  to  the  accomplishment  of  her  ends.  Are  they  unnecessary 
because  not  spoken  of  in  the  scriptures?  and  their  formation  not  made 
obligatory  upon  the  Church  ?  Surely  not.  Nor  are  the  Sons  of  Temper- 
ance therefore  unnecessary.  If  they  were  as  great  an  evil  as  some  are 
disposed  to  think,  why  has  not  the  Lord,  who  knew  the  end  from  the  be- 
ginning, warned  us  against  them.  He  has  warned  us  of  the  rise  of  false 
prophets,  false  Christs,  and  of  antichrists;  but  not  a  word  of  the  Sons  of 
Temperance,  which  some  seem  to  think  are  no  better.  We  have  a  presump- 
tive at  least  in  our  favour. 

It  is  urged  that  we  are  unnecessary,  because  the  church  covers  all  the 
ground  we  occupy,  and  much  more;  being  superior,  there  is  therefore  no  ne- 
cessity for  an  inferior  institution.  We  admit  the  superiority  of  the  Church; 
we  do  not  pretend  to  compare  with  her,  and  are  only  sorry  that  our  opponents 
institute  the  comparison,  which  leads  us  in  defence  of  ourselves,  to  speak 
of  them  in  this  sense.  We  admit  that  the  Churches  occupy  higher  ground 
than  we  do,  and  more  ground ;  but  we  deny  that  they  occupy  all  the  ground 
we  do ;  we  take  the  ground  that  persons  should  not  make,  buy,  sell,  or  use 
as  a  beverage,  intoxicating  liquors.  Some  of  them  allow  the  making,  buy- 
ing and  selling  of  spirits;  they  have  no  rule  to  exclude  them  ;  all  save  one, 
(the  Methodist)  allow  the  use  of  spirits  as  a  beverage;  and  if  total  absti- 
nence is  requisite  to  effect  a  Temperance  reform,  (which  is  unquestionably 
the  case)  how  are  the  Churches  sufficient  for  this  thing?  The  Church 
mentioned  comes  .the  nearest  to  being  qualified  for  the  work,  in  forbidding 
the  use  of  spirituous  liquors,  unles3  in  cases  of  necessity ;  but  her  discip- 


15 


line  is  not  stringently  exercised  on  this  point ;  nor  is  she  explicit  enougrj 
in  reference  to  the  making  and  selling  of  spirits.  It  is  contrary  to  the 
spirit  of  her  general  rules,  and  those  persons  who  make  and  sell,  are  expell- 
ed by  some  of  her  ministers  if  they  will  not  desist ;  but  others  allow  them 
to  remain,  because  there  is  no  explicit  rule  upon  the  subject.  There  ought 
to  be  one.  Any  one  who  makes  and  sells  spirituous  liquors,  is  not  fit  for 
the  Church  of  Christ.  There  is  not  zeal  enough  in  the  Church  on  the 
sabject  of  Temperance  to  effect  a  reform.  It  is  but  seldom  a  subject  of 
discourse  from  the  pulpit.  The  members  of  the  Churches  in  some  instances 
by  precept  and  example  encourage  the  use  of  intoxicating  liquors  as  a  beve- 
rage. Can  the  Church,  under  these  circumstances,  effect  a  Temperance 
reform?  Nay,  she  must  become  more  stringent  in  her  disciplinary  regula- 
tions; more  zealous  and  exemplary  in  her  membership  on  the  subject  of  tem- 
perance, ere  she  can  do  this  work.  Besides,  even  if  the  Churches  were  all 
that  they  should  be  in  their  discipline,  and  the  zeal  of  their  ministry  and 
membership,  there  would  still  be  need  of  temperance  institutions,  because  of 
the  yery  reason  urged  against  us,  the  superiority  of  the  Church.  Some  of 
them  require,  ere  they  will  admit  a  person  to  membership,  a  sound  conver- 
sion to  God;  others,  at  least  the  exercise  of  true  repentance,  a  reformation 
from  every  vice  ;  and  afford  no  asylum  for  the  intemperate  man,  until  he 
comes  up  to  these  points.  In  view  ot  the  evils  of  intemperance  to  which1 
he  is  subjected,  he  can  be  induced  to  renounce  intemperance,  while  he  is 
unwilling  to  give  his  heart  to  God.  The  Sons  of  Temperance  open  to  him 
their  door,  and  give  him  a  welcome;  not  as  a  substitute  for  the  Church, 
but  as  a  shield  against  intemperance,  which  frequently  proves  to  be  pre- 
paratory to  his  admission  into  the  Church,  and  his  conversion  to  God. 

8th.  It  is  objected  that  we  are  inefficient;  we  cannot  accomplish  the 
end  we  have  in  view,  because  it  is  urged,  a  man  musf  be  converted  ere  he 
can  be  reformed  from  intemperance.  We  reply  that  he  must  reform  ere  he 
can  be  converted.  Man  must  "confess  and  forsake  his  sins  if  he  would 
have  mercy."  But  he  will  not  remain  reformed  any  length  of  time,  it  is 
said,  unless  he  is  converted  to  God.  We  grant  that  conversion  would  prove 
a  great  help  to  a  reformed  drunkard,  provided  he  totally  abstained  ;  and  we 
would  earnestly  exhort  every  Son  of  Temperance  to  seek  to  become  a  son 
of  God.  Then,  if  he  is  faithful  to  his  pledge,  he  will  be  steadfast  ;  and  if 
"  faithful  until  death  he  will  receive  a  crown  of  life."  But  it  is  exceedingly 
doubtful  if  a  drunkard  is  converted,  that  he  will  be  steadfast  if  he  does  not 
totally  abstain.  Many  have  presumed  upon  the  grace  of  God,  and  have 
fallen",  through  the  use  of  spirits  as  a  beverage — some  among  the  ministry 
as  well  as  the  laity.  It  is  a  dangerous  position  to  assume  that  it  is  abso- 
lutely necessary  to  the  reformation  of  a  drunkard,  that  he  should  be 
converted.  Is  this  an  adequate  mark  of  a  change  of  heart?  Then  many  that 
have  reformed,  may  conclude  that  they  are  converted,  who  have  not  repen- 
ted of  their  sins.  More  and  stronger  marks  are  requisite  to  establish  a 
genuine  conversion,  than  this.  He  must  show  that  he  has  forsaken  every 
sin;  heartily  sorrowed  before  God;  sought,  and  through  faith  in  Jesus, 
found  the  peace  of  God;  the  witness  of  the  spirit  testifying  to  his  adoption, 
and  renewing  his  heart,  which  is  exhibited  by  a  righteous,  sober  and  Godly 
life.  We  admit  that  a  degree  of  God's  grace  is  requisite  to  assist  the  drun- 
kard in  his  reformation;  but  that  he  must  be  converted,  we  cannot;  as  this 
would  argue  that  all  reformed  drunkards  have  been  converted,  which  is  not 
the  case.  But  some  of  the  Sons  have  fallen  :  true,  but  this  does  not  argue 
the  insufficiency  of  the  Order,  as  we  have  shown  under  the  head  of  the 
adaptedness  of  the  Order  to  accomplish  its  ends. 

9th.  It  is  objected  that  there  is  a  want  of  stability  and  uniformity  in  the 
Temperance  reform.  Allusion  is  made  to  the  first  Temperance  society 
that  was  formed,  in  which  the  use  of  wine  was  allowed  ;  to  the  Washingto- 
nians,  in  which  the  making  and  selling  of  spirits  were  not  forbidden. — 
These  have  passed  away,  and  now  we  have  the  Rechabites,  and  the  Sons 
of  Temperance.  We  reply  that  any  defects,  or  want  of  stability  in  those 
that  have  gone  before  us,  is  not  chargeable  to  us;  and  therefore  should  not 
be  alleged  as  an  objection  against  us.  The  change  has  been  that  of  im- 
provement. And  are  we  objectionable  because  we  have  improved  ?  because 
there  has  been  a  want  of  uniformity  in  this  respect  ?  Then  do  we  find 
objectionfin  the  vegetation;  the  grain  is  sown,  then  appears  the  blade; 
then  the  ear;  the  full  corn  in  the  ear.  Then  is  man  objectionable;  he 
was  a  babe,  then  a  young  man,  then  he  arrived  to  maturity.    Then  may  we 


16 


object  to  all  the  improvements  in  the  arts  and  sciences;  to  the  grace  of 
God  in  the  heart,  which  is  progressive,  if  not  impeded  by  the  unfaithfulness 
of  man;  and  to  God's  economy  of  grace  with  man.  There  was  the  Patri- 
archal dispensation ;  the  Mosaic:  then  came  the  Prophets;  then  John  the 
Baptist;  then  the  Saviour  himself.  Is  He  and  his  dispensation  to  be  rejec- 
ted because  they  were  preceded  by  inferior  ones,  that  have  passed  away  ? 
are  we  to  be  rejected  because  inferior  societies  preceded  us,  and  have  passed 
away?  One  must  be  at  a  great  loss  for  an  objection,  that  would  resort  to 
such  an  one  ;  yet  it  has  been  urged.  We  think  that  we  have  satisfactorily 
refuted  the  objections  noticed,  and^that  if  you  have  objected,  hitherto,  you' 
will  cease  to  do  so.  Though  you  may  not  find  us  entirely  free  from  objec- 
tion in  your  estimation,  let  the  laudableness  of  the  enterprise,  and  its  effi- 
ciency to  accomplish  its  ends,  induce  you  to  co-operate  with  us.  If  you 
will  not,  take  heed  how  you  throw  obstacles  in  our  way.  Take  the  counsel 
of  Gamaliel,  before  the  Jewish  Council  in  reference  to  the  Apostles:  "Refrain 
from  these  men, and  let  them  alone;  for  if  this  council,  or  this  work  be  of 
men,  it  will  come  to  naught;  but  if  it  be  of  God,  you  cannot  overthrow  it ; 
lest  haply  ye  be  found  even  to  fight  against  God."  May  our  success  con- 
tinue to  prove  that  we  are  of  God. 

Brethren  of  the  Order,  be  faithful,  be  punctual  in  attending  yeur  meet- 
ings— do  all  in  your  power  to  promote  the  cause  you  have  espoused — let 
others  see  by  your  example  that  it  is  not  vain  that  you  are  a  Son  of  Tem- 
perance; look  to  God  for  grace  to  assist  you;  shun  temptation,  and  pray 
for  the  success  of  the  cause  in  general.  May  God  bless  you,  bless  all,  and 
speedily  banish  intemperance  from  the  world. 


N-C        975.6     Z993  I84I-59 
N.C  Pamphlets 


N.C      975.6      Z993      1841-5  9 

r.ij  342394 


jHiS  VOLUME  nO  iLdikQ 
00T5ID8  fMtf  I»**mI»1  »"llM" 


